Tattva Sangraha Vol 2

SR No.: 007609
Original Sutra Author: N/A
Author: Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra
Publication Year: 1939
Total Pages: 887
Language: English
Classification: Book_English
File Size: 84 MB

Page 49

774
TATTVASANGRAHA : CHAPTER XIX.
TEXT (1562).
BECAUSE THAT COGNITION WHICH APPREHENDS THE PRESENCE OF several SIMILAR PARTS' WOULD ALSO FALL UNDER MUTUAL NEGATION'; (OTHERWISE) IF IT WERE THE PRESENCE OF all SIMILAR PARTS
THAT IS COGNISED, THEN THERE WOULD BE identity--(1562)
COMMENTARY.
Yēna '-indicates the reason for what has been asserted above. What is meant is that--because, in the case of the Cognition of Similarity, what is cognised is the presence of several similar parts ', -and not the presence of all similar parts ', -therefore this is a case of 'Mutual Negation':--Otherwise, if all parts were similar, then there would be identity, i.e. the Gavaya would be the same as the Cow.-(1562)
TEXT (1563). SOME PEOPLE HAVE HELD) THE VIEW THAT—" AFTER HAVING HEARD THE ANALOGICAL STATEMENT, WHEN ONE SEES THE SIMILAR OBJECT, HE HAS THE COGNITION OF CONNECTION WITH THE NAME, AND IT IS THIS THAT IS CALLED
Analogical Cognition."-(1563)
COMMENTARY.
• Some people i.e. the Naiyāyikas
They have provided the following definition of Analogy-"Analogy is that which accomplishes its purpose through similarity to a lenoron object. (Nyāyasūtra 1. l. 6)-The term 'prasiddhasādharmya' may mean either through similarity to a known object', or through well-known similarity; --the object of which this similarity' is known is the Gavaya ;- through this-i.e, on the basis of this, there is 'accomplishment '-fulfilmentof the purpose i.e. of the relation of Name and Named ; and this is Analogical Cognition."
Other people have expressed the same idea in other words, as follows: " Certain impressions having been left on the mind by a previous Verbal Cognition,-those impressions bring about a Remembrance,--this Remembrance leads to the Cognition of Similarity, from which there follows the cognition of the relation to a Name,-this last cognition is Analogical Cogni. tion.-The Verbal Cognition 'meant here is that derived from the analogical statement-e.g. 'the Gavaya is like the Cow', -this produces an Impression, a faculty in the Mind,--this Impression brings about the remembrance of the said analogical statement, on the occasion of seeing the Gavaya in the present ;-on the basis of this Remembrance, there follows a notion of Similarity.-Samāschyā' is Name, i.e. the word ;-this Name is related to the object ;-and the cognition of this Relation is what constitutes Analogical Cognition."